The town has a history that can be traced back to the year 959, with the Montabaur fort castellum Humbacense. The Archbishop-Elector of Trier, Dietrich von Wied, who came back from a Crusade in the Holy Land about 1217, had the humbacense castle newly built and named it Mons Tabor for its similarity to Mount Tabor in Israel, said to be the place of the Transfiguration of Jesus. Out of this grew Montabaur. In 1291, King Rudolf von Habsburg (1218–1291) granted Montabaur, as well as Welschbillig, Mayen, Bernkastel and Saarburg, town rights, so that the village became a town with its own coat of arms and a town wall.https://en.wikipedia.org/wiki/Montabaur

In German, a “Stolperstein” is something (mental or physical) in your way that you must deal with. In this case they are literally stones, placed not to trip anyone, but to give those that see them pause, a moment to reflect back on the expulsion and murder not only of the Jewish people, but also those persons who were persecuted for political and religious reasons during the Nazi regime.

With an outpouring of support from the citizens, Gunter Demnig, the conceptual artist for this project places five of the so-called Stolpersteine in Montabaur. Es sind mit Messingtafeln versehene Pflastersteine, in die der Name des NS-Opfers und ein Hinweis auf dessen Schicksal eingraviert sind, „weil wir niemals vergessen dürfen, was damals geschehen ist“, wie Stadtbürgermeister Klaus Mies formulierte. Paving stones are used for the project, to which a brass plaque is attached. The plaque is engraved with the name and a few words indicating the fate of the victim of the Nazi regime. We do this “because we should never allow ourselves to forget what happened then” said Klaus Mies, Mayor of Montabaur.

An additional 22 Stolpersteine are scheduled to be placed in Montabaur in the upcoming months - in fact, each one will be placed directly in front of the house where the persecuted last lived. Mayor Mies pointed out that Gunter Demnig has already placed about 36,000 Stolpersteine in more than 700 German and European communities, and noted that “We are now a part of this collective work of art”. The artist admitted that the reactions to this campaign have varied widely. However, he has found more approval than disapproval for his small memorials. It “was both initiated, and also later borne by the citizens” said Demnig about the project to place the Stolpersteine, which saw its design duties, with regards to content, assumed by the Montabaur Archives. The Stolpersteine were financed through private donations. Paul Widner initiated the project.

Gunter Demnig was particularly pleased about the huge interest shown by students and adolescents, who preferred dealing with the actual fates of the people to just the abstract data. “We stumble with our hearts and heads“, he comments. This is how the fates of the very citizens of Montabaur, about whom the first five Stolpersteine are supposed to remind us, were related to onlookers by students from the Regional High School of Music.

Lubitz's parents have not spoken in public since the crash on Tuesday, March 24.

It is understood they were only told their son was suspected of having deliberately crashed the plane shortly after they arrived for a memorial service near the scene of the crash with families of the passengers and crew who died.

Mr and Mrs Lubitz were subsequently questioned by French police and are due to be interviewed by the prosecutor in the German city of Düsseldorf who is leading his country's investigation into the disaster.

Prayers have been said in Montabaur for the couple, who also have a younger son, by churchgoers who feel intensely sorry for Lubitz's parents and for the grim legacy they will now be forced to live with.

Father Blechschmidt, a priest at St Peter in Chains, the main Catholic church in the small town in western Germany, said. "We remember those who lost their lives in Germany, Spain and other countries. Our thoughts are also with all the families of the victims, with the friends, the partners and neighbours, the teachers, the classmates who grieve for the dead. We can hardly imagine what they must all endure and live through in these days.

"We also want to pray for the family of the co-pilot of the crashed plane that is affected by the current situation most dramatically and is in the public eye.

Several people have expressed their shock and grief in a book of remembrance opened at the church.

In the tradition of the Institute of the Brothers of the Christian Schools, founded at the end of the 17th century byJean-Baptiste de La Salle (1651–1719) , the 19th century witnessed the emergence of a series of fraternal communities and congregations that were either expressly engaged in schooling or who specialised in the care of the sick. In the first category we also find the Marist Brothers founded by Marcellin-Joseph-Benoît Champagnat(1789–1840) in 1817, the Frères de l' Instruction chrétienne (1819) of Jean-Marie-Robert de LaMennais (1780–1860), the Irish Christian Brothers (1802) and the Brothers of St. Patrick (1808).

In the second category we find, among others, the Barmherzigen Brüder von Montabaur (Merciful Brethren of Montabaur)(1856) and their founder Ignatius Lötschert (1820–1886), Peter Friedhofen's (1819–1860) Brothers of Mercy of Our Lady of Perpetual Help (1856) and the Brothers of the Poor of St. Francis (1857) founded by Johannes Höver (1816–1864)

However, the greater part of 19th century religious communities consisted of the newly founded women's congregations. The personality and the ability to assert themselves varied greatly among the founders of these congregations.Many had been directly influenced by their confessor, and consequently, in many cases, the establishment of a religious women order owed more to the confessor of the founder than to the founder herself.

The Fuchskaute is an extinct volcano and, at 657.3 m above sea level (NHN), the highest mountain of the Westerwald and the county of Westerwaldkreis in the German state of Rhineland-Palatinate.

The name Fuchskaute ("foxhole") refers to a place where the fox (Fuchs) had its den (Kaute).

The Fuchskaute rises in the High Westerwald, a plateau of the Westerwald which, in turn, is part of the Rhenish Massif. It is about half way between Bad Marienberg in the west and Breitscheid in the east and lies in the parish of Willingen. The state boundary with Hesse runs along its eastern slopes and that with North Rhine-Westphalia lies a few kilometres to the north. Just under 3 km north-northeast is the tripoint of the states of Hesse, North Rhine-Westphalia and Rhineland-Palatinate. Several streams rise on its flanks, including the Nister (Große Nister).

Rahner began to suffer from Parkinson's disease in 1963, which slowly caused a change in his personality. He was sent to the Jesuit residence at Berchmans College, now the Munich School of Philosophy, in 1966. After his death, he was buried in the Jesuit community's cemetery in Pullach.

'Hugo Rahner's great achievement was his rediscovery, in the Fathers, of the indivisibility of Mary and the Church. - Pope Benedict XVI

Rahner's Mariology following Ambrose of Milan, sees Mary in her role within the Church. His interpretation, based solely on the early writers, greatly influenced Vatican II and,who, quoting Ambrose, declared Mary the "Mother of the Church", a title actively promoted by Popes John Paul II and Benedict XVI. The latter specifically gives credit to Rahner in this regard.

At first sight, J. Ratzinger argues, it may seem accidental that the Council moved mariology into ecclesiology. This relation helps to understand what "Church" really is, but, J. Ratzinger maintains, Hugo Rahner showed that Mariology was originally ecclesiology. The Church is like Mary.

The Church is virgin and mother, she is immaculate and carries the burdens of history. She suffers and she is assumed into heaven. Slowly she learns that Mary is her mirror, that she is a person in Mary. Mary on the other hand is not an isolated individual, who rests in herself. She is carries the mystery of the Church.

Pope Benedict lamented that this unity of Church and Mary, shown by Rahner, was overshadowed in later centuries, which overburdened Mary with privileges and removed her into a far away distance. Both mariology and ecclesiology suffered under this. A Marian view of the Church and an ecclesiological view of Mary in salvation history lead directly to Christ. It brings to light what is meant by holiness and by God being human. Only one work on mariology, Our Lady and the Church, is translated into English. It received great praise not only from Pope Benedict XVI ,,,

Rahner, together with Otto Karrer, contributed through several works to a revised view of St. Ignatius of Loyola, the founder of his Order. He described him as a theologian, his letters to women and his various stages of development, applying a historically critical methods to existing documents rather than hagiography. In this sense he is considered as a modern turning point in research on Ignatius.

From 1935 on grew his interest in Ignatius of Loyola, whose biography he published in 1956, and in 1963 also an edition of Ignatius' correspondence with women, and still another work about Ignatius as man and theologian.In 1963 he had to retire because of illness...http://con-spiration.de/syre/english/dez/e1221-3.html